Commentary on Revelation, Commentary on the Book of Revelation · Chapter 4
THE PREFACE OF THE SECOND VISION.
Of him that ſate on the Throne: And of the booke ſealed with ſeven ſeales: And concerning the Lamb opening the booke.
HItherto Iohn hath recorded, thoſe things which he had ſeen, & received of Chriſt to be written by name unto the ſeven Churches of Aſia. The things which follow in the reſt of this booke, are of a higher nature, and concerne the future condition of the whole Church, The condition and lot of the Church in this world.but eſpecially the churches of Europe. And all tends to teach, that the Church ought not to expect a flourishing eſtate in this world: ſeeing it ſhould be toſſed and tryed: firſt with manifold perſecutions of tyrants: afterward by heretickes: And at laſt ſhould bee oppreſſed by Antichriſt, with a more heavy ſervitude both ſpirituall and corporal, then formerlie ſhee ever had been afflicted by open enemies and tyrants.
Now leaſt the hearts of the Godly ſhould faint under the burden: The comforts of the godly under the croſſe.fower kinds of comfort are contained in this propheſy, beeing taken: 1. FROM GODS PRESENT HELPE: who will not ſorſake his in the battell. 2. FROM THE TIME OF THEIR TROUBLES: they ſhall neyther bee allwayes, or ouerlong upon them. 3. FROM THE END OF THEIR ADVERSARIES, which ſhall bee tragicall and mortall. And laſtly, FROM THE HAPPIE CHANGE OF THEIR WARFARE, Chriſt will powerfully revenge the cauſe of his Church in this world, and at length glorifie her in the heavens.
Moreover theſe things are premonſtrated by Iohn, The following viſions are distinct.in ſixe diſtinct viſions: And they are partlie univerſall, repreſenting the entire hiſtorie of the Church from her firſt beginning, untill the laſt judgement: Of this nature, is the ſecond, third, fourth and ſeventh viſion. And partlie particular, onelyonly ſhadowing out the battels of the Church, with Antichriſt, with the iſſues thereof, as the fift and ſixt: notwithſtanding in the concluſion of every one of them, a deſcription of the laſt judgement, with the punishments of the wicked, and reward of the Godlie are expreſſed, eyther literally or figuratively; as I have allready ſhewed in the preface: The reaſon of which repetition is wondred at, but cannot be declared by ſuch interpreters, who judge, that the hiſtorie of the Church is deſcribed in theſe viſions without any intermiſſion: whereas the obſervation of our method, doth clearly manifeſt the ſame.
The ſecond viſion is contained in Chap. 4.5.6. & 7. And it conſiſteth firſt of a preparation unto the viſion: in which Iohn ſaw the majeſtie of God ſitting on the throne, and the great attendance given unto him. chap. 4. And in his hand a booke ſealed with ſeven ſeales chap. 5. At length opened by the Lambe. The fower Acts of the ſecond viſion.Secondly it containes the viſion it ſelf: repreſenting in fower diſtinct acts the hiſtorie of the Church from that time unto the end of theworld. In the firſt Act is propounded the different ſtate of the Church from the time of the Romane tyrants, untill the riſing of Antichriſt, in the firſt 600 yeares, prefigured in the opening of the firſt foure ſeales, Chap. 6. v. 8 The ſecond Act is an oppoſition of the foregoing propoſition, for the comfort of the martyrs, and eſpecially thoſe, who ſuffered under the pale horſe, at the opening of the fift ſeale Chap. 6. v. 9.10.11. The third Act is an amplification of the calamities of the Church under the Eaſterne and Weſterne Antichriſt, after the revolution of the firſt thouſand years, and thence forward, revealed at the opening of the ſixt ſeale Chap. 6. v. 12.13.14. And in the laſt place, the fourth Act containes the final end of all the combats of the Church: fearfull indeed, and tragicall unto the wicked; but happie and glorious unto the faithfull martyrs, and Chriſts ſealed ones Chap. 6. v. 15.16.17. & Chap. 7. unto the end Now this is the true ſtate or diſtribution of the ſecond viſion: And ſo we come to handle the interpretation thereof.
THE ARGVMENT and parts of Chap. IV.
THis chapter is a preparation to the ſecond viſion, and containes a deſcription of the divine majeſtie of him that ſate on the throne: the ſcope and drift thereof, is to let the faithfull underſtand, that however they are preſſed with afflictions in this life, yet they have a glorious and omnipotent judge in the heavens, to revenge their cauſe.
The Chapter hath two parts.
In the first, appeareth the glory, and majeſtie of God ſitting on the Throne, v. 1.2.3.
The ſecond: containeth a twofold deſcription:
1. Of the companie of the foure and twenty Elders.
And 2. Of the foure beaſts, with their thankſgiving, from v. 4. unto the end of the Chapter.
The firſt part of the Chapter. The Majeſtie of God ſitting on the Throne.
1 After this I looked, and behold, a door was opened in heaven: & the firſt voyce which I heard, was as it were of a trumpet, talking with me, which ſaid, come up hither, and I will ſhew thee things, which muſt be hereafter.
2 And immediately I was in the ſpirit: and behold a throne was ſet in heaven, and one ſate on the throne.
3 And he that ſate was to look upon like a Iaſper, and a Sardine ſtone, and there was a rainbow round about the throne, in ſight like unto an Emerald.
THE COMMENTARIE.
AFter theſe things I ſaw] That is, after I had ſeen the firſt viſion: for however Alcaſar ſuppoſeth, that the foregoing Chapters are as a prologue to the booke: Yet Ribera, and that groundedly doth acknowledge here a ſecond viſion: becauſe John ſaith, After theſe things I ſaw, that is, after thoſe things alreadie related, I ſaw yet other viſions.
And behold, a door was opened in heaven] As formerly I have ſhewed, ſo here againe I would have it to be obſerved: That we are not to ſearch for myſteries in every particular of the viſions, but onelyonly in thoſe circumſtances, which doe concern the quality and ſcope of them. Let others (if they pleas) by heaven underſtād the Church: & by the door opened the ſence of the ſcriptures there interpreted, by which we ſearch and find out the myſteries of God. But for my owne part, I underſtand it ſimplie of the place, where theſe things were ſeen of Iohn, to wit: not, as formerly in Patmos, but in heaven, where, as upon a larg and ample theatre, the Acts of this viſion were repreſented unto him. And thus the following viſions are differenced from the firſt, as beeing of a higher nature.
He therefore ſaw a door opened in heaven, that is, he ſaw heaven opened, & within the heavens an open Pavilion or ſtage, alluding to the cuſtome of commoediants. Act. 7.56.Steeven alſo the firſt Martyr ſaw the heavens opened, towit, corporally, but John ſaw this in the ſpirit, as it is in v. 2. however we may hence truely conclude, that neither the perſpicuity of the mind, nor bodelie eyes of man, can reach to heavenlie things, except the Lord doe open heaven unto him.
And the first voyce] The poſitive is here by an enallage, or change of words, put for the comparative (foreign) firſt, for (foreign) former, as Chap. 2.4. thou hast left thy first, The voyce of Christ revealing the revelation.that is, thy former love. And 1 Tim. 5.12. They have cast of their first, that is, their former faith: he meaneth that great voyce as of a trumpet, ſpeaking unto him Chap. 1.10. For as there v. 1. it is ſaid that Chriſt ſhewes unto his ſervants things that must ſhortelie come to paſſe. So here this great voyce ſaith: come up hither, and I will ſhew thee &c. So then both this and that, is the voyce of Chriſt the revealer of the revelation.
Which must bee hereafter] That is, the hidden things of Gods ſecret counſell, concerning the future condition of his Church in the world, from this preſent time untill the end thereof. Thus he brieflie openeth unto Iohn the argument of the following propheſie: not for the ſatisfying eyther of his or our deſire after the knowledge of novelties: but to arme the Godlie with comfort againſt the approching troubles.
2 And immediatelie I was in the ſpirit] that is, in a traunce, as Chap. 1.10. he aſcribes it unto the ſpirit, leaſt he might be thought to relate a dreame: for he ſaw theſe things waking: by which it appeareth, that he was come to himſelf after the firſt viſion, and beeing again raviſhed he ſaw another viſion (although it is not manifeſt, what diſtance of time there was betwixt them) and aſcended from Patmos by the commandement of Chriſt up into heaven, not indeed by any locall motion, but inward illumination, the holy Ghoſt repreſenting theſe things unto his underſtanding, and revealing the myſteries thereof unto him; which kinde of viſions are called intellectual, as we noted on Chap. 1.10.
And behold a throne was ſet] Now he expoundeth, what he ſaw in the heavens, namelie, a royall throne, and one ſitting thereon: and an honourable ſeſſion of Elders: thundrings, lightnings, voyces, lamps of fire burning, a ſea of glaſſe like unto Chryſtall, winged beaſts full of eyes before and behinde, ſinging and prayſing him that ſate on the Throne, having a booke in his right hand, ſealed with ſeven ſeales: and in the laſt place the Lambe opening the ſeven ſeales, with the terrible events thereof. Theſe things are the ſumme of this ſecond viſion.
The throne which he ſaw is alſo ſpoken of Chap. 1. v. 4. and mentioned eight and twentie times in this booke: and hereby is repreſented the dominion and judgement of God over all things, whereof he will have us to be alwayes mindfull.
3 And he which ſate on the throne] He ſaw not an emptie throne, but one ſitting thereon: whoſe name indeed and countenance is not declared: but his majeſty and glory is magnifically deſcribed both in this and the following verſe, as beeing to look upon like a Jasper and a Sardine-ſtone, and having round about his throne a rainbow in ſight like unto an Emerald: by which ſimilitude is ſet forth not an earthlie, but a divine majeſtie, in as much as nothing can bee imagined to be more pretious then theſe pearles, or more manificent then ſuch an aſpect.
A lasper] There are diverſe ſorts of this ſtone, as Plinie lib. 37. cap. 9. and Iſidor. cap. 6. lib. 7. doe affirme: and it is thought that the Indian Iasper called Polygrammos, is the beſt of them, beeing greene, cleare, and ſomewhat like unto an Emerauld: the Perſian is like to braſſe: that of Cypria is of a blewiſh colour, and the Phrigian ſomewhat reddiſh: that which is found in Thracia is much like unto the Indian: but the Chalcidonian is leſſe beautifull then any of them. Plinie writeth that he ſaw one of eleven ounces in waight, on which was ingraven the image of Neroes breaſtplate. It is thought that this ſtone is a ſingular preſervative againſt all manner of deadly poyſon, and withall hath manie other vertues in it.
Sardine] in latine Sardius, but Plinie calleth it Sarda, which is white in colour, Lib. 37. Cap. 7.wheras the Sardine or Sardius is red. Of this ſtone ſee Exod. 28.17. The nature of this ſtone as ſome affirme, is good to expel feare, to cheare the ſpirit, and to preſerve thoſe that weare the ſame from enchantments and other evils: but others ſay, that there is now adayes no ſuch vertue in it.
Emerauld] This is a moſt pleaſant Germme, green of colour, and very delightful to the ſight: the Scythian ſtone is the moſt pretious, although the Aegyptian and Brittiſh alſo (as Albertus Magnus witneſſeth) are of great worth. They write that Nero beheld his fencers at their game through an Emerald. It drives away poyſon, preſerves chaſtitie, ſtrengthens the memorie, and helpeth the ſight, &c. Like to this ſtone, he ſaw about the throne a rainbow, which we ſee commonlie to be of white, yellow and greene colour. It is probable that this viſion cheifly alludes unto the pretiouſneſſe of theſe ſtones. For whatſoever is eyther pretious or profitable, al is to be found fully and perfectly in him that ſits on the throne. Some interpret the Iaſper and Sardine, of the two natures of Chriſt. The Jaſper which is greene refreſhing the eyes, they attribute to Chriſts divinity: & the Sardine, which is red, unto his humanity: like as his fleſh was red in the blood of his paſſion. The rainbow they will have to bee a ſigne of his grace, alluding to that in Geneſis, Gen. 9.13.where God is ſaid to ſet his bowe in the cloude for a token of his covenant. Whence they conclude, that this rainbow like unto an Emerald, doth ſignifie Gods everlaſting merciemercy, which is green, that is, never fadeth away. But ſuch kinde of allegories, do ſerve little or nothing at all for our inſtruction.
If it bee demanded who he ſaw ſitting on the throne. I anſwer, that without all doubt God is here repreſented: for it is expreſly called the Throne of God chap. 7.15. and 12.5. & chap. 19.4. Notwithſtanding interpreters are diverſly minded about it. Lyra underſtands it of one God, three in perſons: appearing on the throne after this manner, as beeing the governour & king of the Church militant, & judge of the whole world. Others expound it of the perſon of the father alone. But we may ſafely underſtad it abſolutely of God ſitting & reigning in the perſon of the ſon, to whom the father hath given all judgment; he therfore who is ſaid here to ſit on the throne, is the ſamewho before gloriouſly walked in the midſt of the ſeven candleſticks, namely Chriſt the ſon of God. And this doth plainlie appeare from v. 8. & 9. where two Epithites aſcribed Chap. 1. v. 8. & 18. as proper unto Chriſt (to wit, he which was, which is, and which is to come, and again, he that liveth for evermore) are here attributed to him that ſits on the throne. The like we may gather, from Chap. 21.6. where he that ſits on the throne cals himſelf α and ο, the beginning & ending, who giveth to him that is a thirſt, of the fountain of the water of life. but Chriſt calleth himſelf α and ο, chap. 1.8. And in Ioh. 4.14. & 7.37. we are taught, that it is he, who gives to them that are a thirſt, to drinke of the water of life: to be ſhort both the Ordinary Gloſſe, as alſo the Catholike gloſſe, of Marloratus, interpret this of Chriſt, the Lord of the Church: neither doth the reaſon hereof ſeem to be obſcure. For the ſame, whom before he ſaw walking among the candleſticks as Lord on earth: he now ſees him, ſitting as Iudge in heaven.
That which may bee objected concerning the Lambe, ſeems not to take away what wee have ſaid: for there is no abſurditie in this, that Chriſt ſhould bee repreſented unto Iohn under diverſe figures in a diverſe reſpect. Before he ſaw him walking among the candleſticks, as the head of the Church: Now he ſees him ſitting on the throne, as the Iudge of the world, and alſo as it were a Lambe ſlaine, and made a ſacrifice for us. Thus alſo the Apoſtle to the Hebrewes makes Chriſt both high-prieſt, and ſacrifice, and Altar in a diverſe reſpect. Neyther are we to imagine, that Chriſt the ſon ſo ſits on the throne, as if the Father were put by, for it is the Father which giveth unto the ſon to ſit on his throne, as it hath been ſhewed Chap. XXVI. Argu. of Chr. deity.3.21. So then the Father alſo ſits on the throne in the Son. Which is another ſtrong argument proving the Godhead of Chriſt. He which ſits on the throne is Lord God omnipotent, v. 8. But Chriſt (as we have proved) ſits on the throne: and therefore he is Iehovah, omnipotent.
The ſecond part of the Chapter.
The attendance about the throne. Firſt, the companie of the foure and twentie Elders: And ſecondly, the companie of the foure beaſts, with the thankſgiving of them both.
4 And round about the Throne were foure and twenty ſeates, and upon the ſeats I ſaw foure and twenty Elders ſitting, clothed in white raiment, and they had on their heads crownes of gold.
5 And out of the Throne proceeded lightnings, and thunderings, and voyces, and there were ſeuen lampes of fire burning before the Throne, which are the ſeven ſpirits of God.
6 And before the Throne there was a ſea of glaſſe like unto Cryſtall: & in the midſt of the Throne, and round about the Throne, were foure beaſts, full of eyes, before and behinde.
7 And the firſt beaſt was like a Lyon, and the ſecond beaſt like a calfe, and the third beaſt had a face as a man, and the fourth beaſt was like a flying eagle.
8 And the foure beaſts had each of them ſixe vvings about him, & they were full of eyes within, & they reſt not day and night, ſaying, Holy, holy, holy, Lord God Allmighty, which was, & is, and is to come.
9 And when thoſe beaſts give glory, and honour, & thankes, to him that ſate on the Throne, vvho liveth for ever and ever,
10 The foure and twentie Elders fall down before him that ſate on the Throne, & worſhip him that liveth for ever and ever, and caſt their crownes before the Throne, ſaying,
11 Thou art worthy, O Lord, to receive glory, and honour, and povver: for thou haſt created all things, and for thy pleaſure they are, & were created.
THE COMMENTARIE.
ANd about the Throne] After he had deſcribed the majeſtie of him that ſate on the Throne, that is, eyther God abſolutely, or Chriſt the glorious Iudge: about which we need not to contend. For the ſence is all one: becauſe God ſitteth and judgeth in Chriſt. Now he comes to deſcribe the attendance he ſaw about the throne. And this ſecond part of the Chapter, is a deſcription of the foure and twenty Elders ſitting about the ſame: and of the lightnings proceeding out of the throne, &c. And of the foure beaſts, in the midſt, and round about it: with the thankſgiving of them all. In which diverſe men ſeek diverſe myſteries. Lyra underſtands by the ſeates: the Cathedral Churches: Lyraes myſteries concerning the ſeats, and their Elders.and by the foure & twenty Elders all Biſhops: alluding to ſo manie orders of Prieſts, whom David ordained weekly for the ſervice of the tabernacle: 1 Chro. 24. But what need of Cathedrals in heaven? Hierome underſtands by them the foure & twentie bookes of the Old Teſtament, but how fitly I will not here diſpute of. Others will have ſo many Angels to bee noted out therby. But Chap. 7. v. 11. the Angels are differe need from the Elders. Others ſuppoſe more probablie, that hereby is repreſented the companie of the Patriarks, Prophets, godly Iudges, Kings, and to be ſhort of all the ſaintes under the law, who excelled in faith and piety, and now triumph with Chriſt in heaven. They are ſaid to be foure and twentie, a finite number beeing put for an indefinite. Some underſtand it of twelve Patriarcks, and twelve Apoſtles, but that cannot bee: for what then ſhould become of the reſt of the Patriarcks, Prophets, Iudges and other godly governours and kings? We therefore doe rather Iudge, that by this number is noted a perfect Senate or aſſemblie, which ordinarily is accounted entire, if it conſiſt of 24 perſons. They are ſaid to be Elders, becauſe age teacheth wiſdom, and skill in judgement. And indeed Senatus, a Senate, comes from ſenium, olde age. They ſit on thrones: 1 Cor. 6.2.becauſe they reſt from their labours, and ſhall with Chriſt judge the world & Angels: not as if Chriſt could not judge the world without them: for the Father hath given unto him all power, and all judgement both in heaven and in earth: but 1: Matt. 28.18. Ioh. 5.22.becauſe he is pleaſed to communicate this honour unto the ſaintes, according unto the promiſe Chap. 3.21. And 2 becauſe his judgement is righteous, which all the ſaintes, acknowledge and aſſent unto. This expoſition (to let paſſe what others ſay) is undoubtedlie agreable unto the analogie of faith, in caſe any myſterie be hereby typified out unto us.
But becauſe theſe Elders doe not alwayes remaine ſitting on their thrones: for ſometimes they riſe up, ſometimes they fall downe, and worſhip, and ſing Halelujah to God, and to the Lambe, as v. 10. & Chap. 5.8. & Chap. 11.16. & Chap. 19.4. beeing the chiefe actors, in ſetting forth the prayſes of God: I hence obſerve, that in the Revelation, (where diverſe perſons are brought in, ſome tarying, and others departing) this firſt apparition or company is brought in before the amplification of the viſion, not under the forme of young men, but of Elders, for reverence and gravitie ſake: neither doth this any way contradict our former expoſition: for in an honourable aſſembly, is peace and honour: by the gratulatorie harmonie is figured out the office of the prophetical Church in heaven. And indeed I ſee not how we ſhould otherwiſe underſtand, what is meant by the often ſigning of theſe Elders, except we underſtand it as alluding to the cuſtome and manner of enterludes.
Clothed in white raiment, and had on their heads crownes &c.] By this twofold ornament the prieſtly and kingly dignitie of the ſaintes is ſhadowed out: white garments, that is, pure, bright and undefiled robes, ſuch as become prieſts of righteouſnes. And with all the puritie of the ſaintes in heaven, and the integritie of the divine judgement is hereby …gnifyed. Now whence the ſaintes have this puritie, we are taught Chap. 7.14. namely, by waſhing their garments in the blood of the Lambe: that is, perfectly putting on the Lord Chriſt Ieſus, who is this white robe, wherewith we delight to be cloathed, and by which we are acceptable to God.
Crownes of gold on their heads] That is moſt pretious crownes, (for what is more pretious then gold?) they have them on their heads, both becauſe they reigne as kings with Chriſt; Reve. 1.6.who hath made us kings and prieſts to God and his Father: as alſo becauſe they have overcome ſin, ſatan and the world. This is that crowne of life promiſed to the Angel of Smyrna Chap. 2.10. and unto all who love the Lord. Jam. 2 Tim. 4.8.1.12. This is that crowne of righteouſnes, wherein Paul rejoyced, and which is laid up for all them that love the appearing of Chriſt: This is that crowne of glorie, 1 Pet. 5.4.which fadeth not away, but ſhall certainely be enjoyed by all the faithfull ſervants of Chriſt.
And out of the throne proceeded] This ſecond apparition ſhewes the majeſtie of him that ſate on the throne, out of which proceeded lightnings, thunders & voyces: here we need not ſeek for any other myſteries, but onelyonly to take notice, that theſe things are proofes of the omnipotencie and divine majeſtie of Chriſt, who ſends forth ſuch judgements from his throne againſt the wicked: as Andreas well obſerveth.
And voyces] Namely the terrible voyces of thundrings and lightnings. This is ſpoken appoſitively: for thunder is the voyce of Iehovah ſhaking the earth, & terrifying the ungodlie The voyce of Jehovah maketh the deſert to quake, Pſal. 29.8. which teacheth how terrible and inacceſſible the ſeat of God is. In Chap. 10.3. theſe thundrings are ſaid to be ſeven, and to utter their voyces, wherein there is an allegory, as ſhall be ſhewed on the place.
And ſoven lamps] Namely, were, or ſtood before the throne of God: theſe are interpreted by John himſelf, to be the ſeven ſpirits, which he calleth the ſeven Angels ſtanding before God: Alluding to the viſion of Zacharie Chap. 4. where the ſeven lamps on the golden candleſticke, v. 2. are v. 10. called the eyes of Iehovah, which run to and fro through the whole earth. Signifying by eyes the Angels: who are as it were the eyes feet and hands of God: which is ſpoken after the manner of men, like as Conſtables and Sergeants are ſaid to be the eyes, hands and feet of the magiſtrate, becauſe by them he performeth, and knoweth all things that are don in the city. The like alluſion is in Chap. 5.6. where the eyes of the lambe are the ſeven ſpirits of God, ſent forth into all the earth. But of this more in its place.
Alſo before the throne] The third apparition about the throne, is the ſea of glaſſe like unto Chryſtall. Which ſea ſome of the ancient, and they which follow them, will have to bee the ſacrament of Baptiſme, ſaid to be of glaſſe, as Lyra ſuppoſeth, becauſe of its puritie and like to Chryſtall, becauſe of its character, which can never be blotted out. Let them who will make uſe of this interpretation. But neither Ribera, nor my ſelf do approve thereof. Alcaſar alſo judgeth, that it cannot bee applied, but with violence unto the ſacrament of Baptiſme. Andreas Ceſarienſis underſtandeth it of the multitude of Angels, and heavenlie powers. Others ſuppoſe it hath an alluſion unto Solomons brazen ſea: and that the materiall alteration of braſſe, into glaſſe which one may ſee through, doth denote the difference betwixt the Law, and the Goſpell: but theſe allegories will not hold. The interpretation therefore of Ribera is more probable, applying it to the multitude of men living on the earth: who are compared to the ſea of ſhining glaſſe: becauſe the ſea is a gathering of many waters, by which peoples and nations are ſignifyed, Chap. 12.15. and they are ſhining, becauſe the counſels and the moſt ſecret actions of men are before the throne, and open to the eyes of God, beeing like the cleareſt chryſtall diſcerning all things.
Bullinger before Ribera is yet more cleare. The ſea, ſaith he, before the Throne reſembling glaſſe and Chryſtall in brightnes and perſpicuity, ſignifies this fraile world, which is allwayes in Gods ſight. For the holie ſcriptures doe type out unto us by the ſea (in regard, of its inſtabilite noyſe and tumultuouſnes) the mutability and inconſtancie of this preſent world: the ſtate thereof beeing more fraile then glaſſe. This expoſition I well approve of, as beeing indeed moſt probable: As for Alcaſars fiction in applying it unto his deviſed ſacrament of Confeſſion, it is both a violent and a falſe wreſting of the text. So then the ſea, ſignifies the world, which is ſaid, to be before the throne, becauſe the ſame ſhalbe judged by Chriſt. The world indeed doth ſwell & rage againſt the ſaintes: but it is as fraile as glaſſe or Chryſtall, whoſe waves are eaſilie broken, and held in by the powerfull hand of the Lord. Now this thing is here inſerted, both for the comfort of John and the whole Church. In this ſence alſo, and for the ſame end it is ſaid in Chap. 8.8. the great mountaine burning with fire was caſt into the ſea: & Chap. 15.2. they that had overcome the beaſt, are ſaid to ſtand upon the ſea of glaſſe, of which more in its place.
And in the midſt of the throne] The fourth apparition about the throne, are the foure beaſts, differing in forme, but having eyes before and behinde, and each of them ſixe wings: Alluding to the foure beaſts in Ezechiel Chap. 1. And therefore ancient and moderne writers for the moſt part, Whither the foure beaſts type out the foure Evangeliſts.underſtand by them the foure Evangelists, which are commonlie expreſſed, and painted in theſe formes: Matthew, in the likeneſſe of a man: Mark of a Lyon: Luke of an Oxe: and Iohn of a flying Eagle. Irenaeus applies it to the foure Goſpels. But Lyra refutes this, from the order here obſerved: becauſe the face of a man, appropriated to Matthew, is here put in the third place, he therefore here underſtands the foure Patriarchal Churches, viz. Hieruſalem, Antioch, Alexandria, & Conſtantinople. But if ſo, where then in the mean time was Rome? did ſhe not at all appeare in heaven? He tels us ſhe was comprehended under one. But which of them, or how it was, he ſheweth not, neither indeed could he. Beſides the old writers doe not agree, about the tipes of the beaſts, in applying them to the Evangeliſts. The common opinion, is that Matthew ſhould be the man: and Mark the Lyon: Lib. 1. de conſenſu Evang. cap. 6.but Austin & Bede will have the contrarie. The reaſon alleadged why Matthew is likened to a man is, becauſe he begins his Goſpel from the generation of Chriſt according to his manhood: Againe Marc to a Lyon, in regard he begins from the preaching of the Baptiſt, crying like a Lyon in the wilderneſſe: ſo Luke to an Oxe, beginning his Goſpel with the ſacrifice of Zacharie. Iohn is the flying Eagle, in writing high and great myſteries of Chriſts divinity. But what ſoliditie there is in theſe things, let others judge.
It is tedious to ſet downe their reaſons, why theſe beaſts ſhould appeare in foure diverſe formes. Firſt as a Lyon, becauſe (ſay they) God under the Law of nature ſhewed his glorie immediately unto the fathers. Secondly, as an Oxe, becauſe the Lord then required ſuch beaſts to be offered in ſacrifice. Thirdlie, as a man, becauſe the ſon of God was made man. Fourthly, as an Eagle, becauſe the holy Ghoſt deſcending from heaven, cauſeth the righteous to fly upward.
Ribera maintaining the common opinion, Commen. in Apoc. 4. num. 39.anſwereth Lyras objection concerning the change of the order here. That the common expoſition obſerves the order of writing: But Iohn the things, according to their manifeſtation: for the Baptiſt began to preach before Chriſt. But this is to abuſe the reader: beſides how could Iohn ſee the foure Evaugeliſts in the heavens, he beeing himſelf one of them here then preſent upon earth? To this Ribera anſwers. That John ſaw thoſe things which long after his death were to come to paſſe. But this ſeems to contradict the text: foraſmuch as he ſaw the foure beaſts, which were then in heaven, as alſo the foure and twenty Elders, that is, the Church triumphant with Chriſt. Some interpret this of the foure Monarchies, with the diverſe conditions of the Church militant under them, and for this cauſe they are ſaid to have ſeverall formes, or faces: but the following thankſgiving little ſutes with worldly monarchies.
Others referre it to the foure principall myſteries of faith: If the foure mysteries of faith.The myſterie of Chriſts incarnation to the face of a man. His paſſion and death to the forme of an oxe, as bearing our iniquities, and becauſe he was ſacrificed for us. His reſurrection, to a Lyon, even the Lyon of the tribe of Iuda, overcoming death: And laſtly by his aſcenſion, he reſembles the flying Eagle.
To be ſhort, Whither foure principal Angels:there are ſome who expound this place of foure principall Angels: alluding to the beaſts in Ezechiel, which ſhadowed out (as they ſay) ſo manie Angels. But this cannot be: For 1: the Angels are manifeſtly diſtinguiſhed from theſe beaſts, Chap. 7.11. Againe becauſe theſe together with the Elders ſing prayſes to the Lambe, Chap. 5.9. Thou hast rede med us to God by thy blood: and haſt made us to our God, kings & prieſts. which argues they were men, and not Angels.
But not to uſe many words: They are the Church of the New Teſtament.Even as the foure and twenty Elders typifie the Church of the Patriarchs and Prophets: ſo the foure beaſts ſhadow out the Apoſtolicall Church triumphing with Chriſt in heaven. So then the Elders are types of the legal, and the beaſts of the Evangelicall Church, both gloriouſly raigning with Chriſt.
But why doe theſe appeare before the throne? becauſe, as the thankſgiving and following viſions manifeſt, this is the ſecond apparition, and ſerves for a twofold uſe in this heavenly ſight: not onelyonly for the making up of the celeſtiall harmonie, but alſo to beare a ſpeciall part with the companie of Elders, thorow out the viſions.
The different forme of the foure beaſts, Why the formes of the beaſts are diverſe.doth ſignifie the gathering of the Church of the New Teſtament, from the foure corners of the world, conſiſting of diverſe nations, and peoples, and tongues: wheras the foure and twenty Elders are uniforme: becauſe the Church under the Law conſiſted onelyonly of the Iewiſh nation.
And in the midſt of the Throne, After what manner they ſtood.and round about the throne] There ſeems to be a difficulty in this, how they could ſtand in the midſt of the throne, and in the circuit of the throne. Some doe thinke, that they ſo ſtood, and held up the throne, like as the twelve oxen did underprop the brazen ſea in Solomons temple: which was ſo ſet upon them, that all their hinder parts were inward, 1 King 7.25. But that cannot bee, for then theſe beaſts ſhould have ſtood immoveable: wheras on the contrarie we read, that oftentimes they fell downe and worſhipped the Lambe: yea one of them Chap. 15.7. gave unto the ſeven Angels, ſeven vials full of the wrath of God, &c.
Ribora ſuppoſeth that three of them were round about the Throne: but the fourth, namely the Eagle beeing lifted up above the reſt, flew within the circuit thereof: but there is no uſe to ſtrive about this thing, as if there were a myſterie in it. For in the midst (foreign) doth not denote a mathematicall centre, but according to our common expreſſion, a neerneſſe, and in this place is put for about or cloſe by: as, I ſend you as ſheep in the midst of wolves. Satan came in the midſt, that is, (as it is tranſlated) among the ſonnes of God. So theſe foure beaſts were about, or neare the throne, even nearer then the Elders, as beeing before them in dignitie. That which is added: foreign and about the circuit of the throne, doth note there ſtanding to be ſuch, as that they were round about the ſides of the throne, & as it were touched the ſame. So that here the copulative (foreign) And, is declarative.
Full of eyes before and behinde] The like is ſaid of the living creatures in Ezekiel. By their eyes is ſignified the wachfulnes and ſingular in-ſight of teachers: for it behoveth them to have as it were Argos eyes, that they may be able to feed the ſheep, looke well to the things committed to their charge, ſearch the ſcriptures, and keep off ravenous wolves from the flock. Thus by this heavenly forme, is ſet forth what they had been, and alſo how all other teacher ought ſtill to be qualified here on earth.
And the first beast was like a Lyon] The ſhape likewiſe of every beaſt is agreeable to the viſion in Ezechiel, onelyonly there, each living creature had foure faces: wheras here each of them hath but one. The diverſity of their formes denoteth the diverſity of gifts in teachers, as a Lyon their fortitude and courage: an Oxe their labour and patience: a Man their underſtanding and prudencie: And laſtly the Eagle their quickneſſe and ſharpeneſſe of ſight: Now for other myſteries from this place I thinke it not meet for men to ſeeke further. But if any one be prodigal of his time, and deſires to read more of theſe Elders and beaſts: he may if it be not too tedious unto him, read Alcaſar on this booke, from page 339. unto page 398.
And the foure beaſts] The firſt part of this verſe containes a deſcription of the beaſts: the latter a beginning of the thanksgiving. Now becauſe the fourth is compared unto an Eagle, he therfore attributes unto every one of them ſixe wings, full of eyes before and behinde: which is taken out of the viſion of Iſay, Iſai. 6.2.where the uſe of ſo many wings is recorded; for otherwiſe we ſe, that birds need not more then two, to fly withall. The Seraphims are ſaid to fly with two wings: with other two they cover their faces, as not beeing able to behold the majeſty of God: And with two they cover their feet: that nothing unbeſeeming the divine majeſty might appeare about them. In that their wings are full of eyes, Why their wings are full of eyes.it denotes that full and perfect light or knowledge, which the Church enjoyeth with God in the heavens. Thus we have heard the deſcription of the foure beaſts, and it is as I ſaid before, the ſecond apparition or cōpanie ſinging prayſes to God, & to the Lambe: as here, ſo alſo in Chap. 5.8. & 7.11. & 19.14. and as being miniſters to God, & publiſhers of the following viſions. See Chap. 6. v. 1.3.5.7. & 15.17. &c.
And they rest not day and night] Now he ſhewes what was don both by the beaſts, and by the Elders: the beaſts inceſſantly worſhip God: The Elders ryſing from their ſeats fall downe, before him that ſits on the throne, and worſhip him: caſting their crownes before the Throne: ſinging prayſes together with the beaſts. This is the thankſgiving wherewith the Church triumphant doth for ever celebrate God in the heavens. The harmony, is the conſenting voyce of all the Prophets and Apoſtles. This is that excellent and moſt ſweet accord of all the ſaintes, with one mouth ſaying, Holy, holy, holy: Thou art worthy, O Lord, to receive honour, and glory, and power. This is that which we are commanded to pray for: Thy will be don in earth as it is in heaven. The which we are bound not onelyonly to deſire, but alſo after the examples of the ſaintes in heaven, without ceaſing to celebrate the praiſes of the Lord, while we are here on earth, both in thoughts, words and actions. And this is the ſum.
Holy, holy, holy] Thus alſo the Seraphims cryed one to another Iſay. 6.3. by which threefold acclamation, is ſignifyed eyther the holie Trinity, or els a perpetuall iteration of thankſgiving: for God is thrice holy, moſt holy, yea holineſſe and puritie it ſelf, the ſanctifyer of men and Angels.
Lord God omnipotent] Theſe Epithites Chriſt attributed unto himſelf Chap. 1.8. The VII argum. of Chriſts deity confirmed.as being God omnipotent, which was, is, & is to come; And therefore it being added to the former arguments, proves againe the deity of Chriſt. Neyther is it any way derogatorie unto him, although we referre (foreign) this threefold title of holineſſe unto God himſelf. For God ſits & raigneth in Chriſt, having given all judgement unto the ſonne. Now in what ſence God, and Chriſt are ſaid to be, he which is, was, & is to come, hath been explained. Chap. 1.4.
9 And when thoſe beaſts give glory to him that ſate, &c.] How can this be, ſeeing God who is glorious in himſelf, receives no glory from his creatures? I anſwer, Ioſua ſaid to Achan Chap. 7. Give glory to God and confeſſe: where to give glorie is not, as if God were made more glorious, then he was in himſelf before: But give glory, that is, acknowledge & celebrate the all beeing preſence, omniſcience, omnipotency, truth & righteouſneſſe of God. Thus theſe beaſts glorifie God, in celebrating his prayſe and glory. Thus we alſo give glory to God by confeſſion and thanksgiving, not adding any thing which before he had not: but by acknowledging and aſcribing to him that which before we did not, & this the whole world with us ought to acknowledge, and doe the like.
Who liveth for ever and ever] This glorious epithite of God, is alſo aſcribed to Chriſt gloriouſly walking in the midſt of the ſeven candleſticks Chap. 1.18. In the Original as here, ſo in the following verſe. It is (foreign) they will give, for, they did give, the future being put for the imperfect, by an Enallage, or change of the tenſe.
10. The Elders fell downe] Behold the accord of both theſe heavenly companies. The Elders alſo with all due reverence doe praiſe God, riſe up from their ſeats, & fall downe before the throne, worſhipping him that ſate thereon.
And cast their crownes before the throne] They caſt not away their heavenly glorie, but in glorie they humbly worſhip God, attributing unto him the prayſe of his almightie power, creation, providence, and preſervation of all things, and to be ſhort for their victorie over the enemies of the Church. For to cast downe their crownes before the throne, Lib. 22. moral. cap. 5.ſaith Gregorie, is to attribute the victorie of their battles not unto themſelves, but unto God the author, that he may have the glorie & prayſe, from them to whom he had given ſtrength to overcome.
11. Thou art worthy O Lord to receive] that is, to whom prayſe be continually rendred of all the creatures. This alſo the Angels acknowledge Chap. 5.12.
Glorie] of divine majeſtie. Honour] of divine ſervice and worſhip.
Power] Gr. foreign of thy divine omnipotencie and power.
For thou haſt created all things] A reaſon drawen from the equitie of it. It is meet to give to every one his due. But the celebration of all power is due to the creator and governour of all things: And this from the act of creation he aſſumes as proper unto himſelfe.
Created all things] In the beginning thou madeſt heaven and earth, and all that was therein of nothing, Gen. 1.1. Ioh. 1.3. all things were made by him.
For thy pleaſure] It ſeems that (foreign) is put for (foreign) by, or, through thy pleaſure, as Chap. 12.11. However it be, as the efficient cauſe, ſo the end and maner of the creation is here pointed out. For God indeed hath created all things for himſelf: Prov. 16.4. Not with any labour, or toyle, but by his will and word onelyonly: for he ſaid, and all things were made, Pſa. 33.9.
They are] viz. all things, that is, thou haſt not onelyonly created, but alſo ſuſtaineſt all things for thy pleaſure: for as there ſhould never have been a world, except God had created it: ſo neither could it ſubſiſt, unleſſe he ſuſtained it by his providence. And therefore as the benefit of the creation, ſo likewiſe the preſent preſervation of all things, is to be aſcribed to the good pleaſure of God. Which is an excellent argument both of his generall & ſpeciall providence.
And were created] by this repetition he extols the worke of creation as never ſufficiently to be celebrated. Ioh. 1.3.If (foreign) And, be put for (foreign) which were created, then the limitation is univerſall, according to that in the Goſpel, all things were made by him, and without him was not any thing made that was made. By which limitation the ſubtilty of the Arrians is taken away: who thus reaſon: If all things bee created for the pleaſure of God: then did not God the Father beget, but create the ſon alſo. But it is falſe. God indeed created all things, which were created. But the ſon is not created, but begotten of the Father: Yea all things were created by the ſon Ioh. 1.3. Heb. 1.2.